四分比丘戒本疏 2.148

2.148

自下第三迴求大道。偈有十四，大分為二：初十二行半讚德勸說、次一偈半舉德迴求。前文分五：一、有二偈，顯戒能招現後義利。次、二偈半，示以敬儀。三、二偈半，示得斷德。四、二偈半，示佛恩德。五、有三偈，示生智德。釋初二偈，現益名義、後益名利。於初偈中，現招名利，後感生天。此三種樂，並智人得，故曰明人也。正生欲天，引生上界也。後偈勸觀前世間益，由斯戒淨引入第一出世之道，即涅槃道也。次釋二半，「能勝一切憂」者，二障擾惱合說為憂，能勝謂斷，斷故敬戒，是佛法故。勸弟子自為求道，敬戒順教也。次釋斷德二偈半者，七佛斷惑說七戒經，令諸弟子縛得解脫。文中應言「令諸縛得解脫」，而無「令」字者，偈文迮故略之也。佛既說已，已入涅槃，有漏諸相戲論悉滅。又如舍利弗等諸大弟子，尊行佛說聖所讚戒，此所行人亦皆入寂。次釋恩德二半者，大悲即是恩德之體，從此流出戒與毘尼。毘尼即大藏也，戒即佛出，應視如佛也。次釋三偈示生智德。展轉傳生，聖慧日光照除癡暗，故云佛法熾盛，即勝義正法盛也。不生慧日，癡暗便生也。既生智德，勸和合說，如文易解。次一偈半，結前勝德。施生成佛，如文易曉。

From here below is the third part, dedicating toward seeking the Great Way. There are fourteen verses, divided broadly into two: the first twelve and a half verses praise virtue and exhort recitation; the subsequent verse and a half puts forward virtue and dedicates [the merit] toward seeking. The previous text is divided into five: 1. two verses showing that the precepts can bring about present and future benefits. Next, 2. two and a half verses showing the demeanor of respect. 3. Two and a half verses showing the attainment of the virtue of abandonment. 4. Two and a half verses showing the Buddha's virtue of benevolence. 5. Three verses showing the generation of the virtue of wisdom. Explaining the first two verses: present benefit is called "advantage," and future benefit is called "gain." In the first verse, present [cultivation] brings about advantage and gain, and in the future brings about rebirth in heaven. These three kinds of bliss are all obtained by wise people; hence they are called "enlightened persons." Directly, it brings rebirth in the desire heaven; indirectly, it leads to rebirth in the higher realms. The subsequent verse exhorts observing the previous worldly benefits; through the purity of these precepts, one is led into the foremost supramundane path, which is the path to nirvāṇa. Next, explaining the two and a half verses: "Can overcome all sorrows": the disturbances of the two obstacles are collectively called sorrow; "can overcome" means severing them, and because they are severed, one respects the precepts, because they are the Buddha's Dharma. It exhorts the disciples to seek the path on their own behalf, respecting the precepts and complying with the teaching. Next, explaining the two and a half verses on the virtue of abandonment: the seven Buddhas, having severed delusion, preached the seven sūtras of precepts, causing the disciples to obtain liberation from their bonds. In the text, it should say "causing the bonds to be liberated," but without the word "causing," it is omitted due to the constraints of verse. After the Buddhas preached, they already entered nirvāṇa, and all conditioned characteristics and conceptual proliferation were extinguished. Furthermore, like Śāriputra and the other great disciples who respectfully practiced the precepts praised by the noble ones as preached by the Buddha, those who practiced these also all entered tranquility. Next, explaining the two and a half verses on the virtue of benevolence: great compassion is the very substance of the virtue of benevolence, and from this flows out the precepts and vinaya. The vinaya is the great canon; the precepts emerged from the Buddha, so one should regard them as the Buddha. Next, explaining the three verses showing the generation of the virtue of wisdom: transmitted successively, the sun of noble prajñā illuminates and dispels the darkness of delusion; hence it says the Buddha's Dharma flourishes, meaning the ultimate correct Dharma flourishes. If the sun of prajñā is not generated, the darkness of delusion immediately arises. Having generated the virtue of wisdom, it exhorts harmonious recitation; this is easy to understand from the text. The subsequent verse and a half concludes the preceding superior virtues. Bestowing them upon sentient beings to attain Buddhahood is easy to understand from the text.